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Thera 1.81: Samitigutta
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(81):Samitigutta Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =81. Samitigutta= Reborn in this Buddha-age at Sāvatthi, as the son of a brahmin(priest), he was named Samitigutta.1 Hearing the Lord(Buddha) preach, he entered the Monk’s order and attained entire purity of conduct. As the consequence of his action in a former life, he was attacked by leprosy and his limbs crumbled off piece by piece. He lived in the infirmary.2 And one day the General of the Path(Dhamma) went on his round of inquiry, asking after this and that sick bhikkhu. Seeing Samitigutta, he gave him an exercise on the meditation 79 of feeling, saying 'My friend, in so far as there is what we call process of the five constituents, the whole of suffering is a matter of feeling. But if just the constituents be absent, suffering is absent.' So saying, he went on; but the patient, set up by the lesson, developed insight and realized sixfold abhiññā(higher knowledge). Upon that he remembered the evil action in former births for which he was now overcome by disease. And expressing the fact that all was now done with, he uttered this verse: ---- ' 81' Yaɱ mayā pakataɱ pāpaɱ pubbe aññāsu jātisu|| Idheva taɱ vedanīyaɱ vatthu aññaɱ na vijjatī' ti.|| || ---- Whatso of evil was caused in bygone days, In former births by me, just here and now, it is that by which I lie and suffer much - But other ground for sorrow exists no more! ---- 1 Guarded-by-concord, or by-union.' 2 He is represented as having said of a Silent Buddha, 'This leprous shaven head is concealing something, I think,' and spitting; again, as a Wanderer, he loses his temper with a lay-adherent, saying, 'May you become a leper!' That Sāvatthī College should include an infirmary (gilānatālā) is interesting, if to be expected. The visitor is Sāriputta. Cf. verses 1054-1056. ---- 1.9 Ninth Chapter =1.9-181 Commentary on the stanza of Samitiguttatthera= The stanza starting with yaṃ mayā pakataṃ pāpaṃ constitutes that of the venerable Thera Samitigutta. What is the origin? He also having done devoted service toward former Buddhas, accumulating meritorious deeds in this and that existence, was reborn in a family home at the time of the Blessed One Vipassī. On having attained the age of intelligence, he happened to have seen the Blessed One, became pious-minded and made reverential offering of natural (jāti) jasmine (sumana) flowers to Him. On account of that act of merit, in what ever existence he was reborn, there he stood over-whelming other living beings by his prosperity in family, beauty (rūpa) and assenbly (parivāra). In a certain existence, however, he happened to meet a certain silent buddha wandering about for alms-food, spat his saliva saying: “This shaven individual, methinks, must be a leper (kuṭṭhi); on that account, this one wanders about having suitably covered himself,” and took his departure. Due to that deed, he was cooked (paccitvā) in purgatory for a very long period of time and was reborn in the human world at the time of the Blessed One Kassapa. Having become a recluse as a wandering philosopher (paribbājaka) he happened to have come across a devotee endowed with moral precept and good conduct (ācāra), became a bearer of anger (dosantara), and abused the latter thus: “You might be a man with leperous desease.” At the bathing ghat also, he spoilt (duseti) much bath powder (nhānacunna) placed by people. Due to that deed, he was reborn again in purgatory, suffered misery for many years and was reborn as the son of a certain brahmin in Sāvatthi, when this Buddha arose. His name was Samitigutta. On having come of age, he listened to the teaching of the truth (dhamma) of the Master, aptly gained pious faith, became a monk, and lived having been one of excellently pure moral precepts. To him, there arose ailment of leperosy consequent upon his former deed (kamma). On that account, there dripped down (leprous liquid) from the members of his body which had becoem generally torn and broken (chinna bhinna). He had to live in the hall of the sick. Then, one day, the connander-in-chief of dhamma went on a round of enquiry (puccha) after the sick (gilāna), and as he kept asking the patients (gikāna) here and there, he happened to have seen that bhikku(monk), to whom the Thera spoke of the mental exercise (kamaṭṭhāna) involving reflection (anupassanā) on sensation (vedanā), thus:– “Friend! As long as there is, namely, manifestation (pavatti) of sensorial aggragates (khandha), there is sensation which is but painful (dukkhaṃ) wholly. When, however, sensorial aggregates are but not in existence. There is no pain (dukkha)” and went away. He abided by the instruction of the Thera, Increasingly developed spiritual insight (vipassanā) and visualised the six sorts of higher-knowledge (abhiññā). Hence, has it been said in the Apadāna:– “When Vipassī was born, there occurred abundant (vipulo) light (āloka). The earth along with her oceans and hills quaked. Prophets (nemitta) predicted (viyākaṃsu:– There will appear Buddha in the world. foremost also of all living creatures He will lift up the multitude of men. On having heard what the soothsayers had said I made reverential offering in honour of His birth. Such a doing of honour as being similar to this reverential offering in honour of Buddha’s birth, did not exist. After having well performed the good deed, I made my mind piously pleased. After having made reverential offering in honour of (Buddha’s) birth, I died there. I out-enjoyed all living beings, who- ever were divine or human as and when I came to their condition; this is the fruitful result of my reverential offer- ing in honour of (Buddha’s) birth. Wet nurses attended upon me; they followed (anugā) my will and pleasure (cittavasā). They dared (sakkonti) not make me angry (kopetuṃ); this is the fruitful result of my making reverential offering in honour of (Buddha’s) birth. It was ninetyone aeons (kappa) ago from now, that I then made reverential offering in honour of (Buddha’s) birth; I do not remember any evil existence; this is the fruitful result of my making reverential offering in honour of (Buddha’s) birth. Named Supāricariya, thirty four rulers of men, very strong world-kings (came into being) in the third aeon (kappa) from now. My depravity had been burnt; … Buddha’s instruction had been carried out. Having, however, become an Arahant with six sorts of higher-knowledge, he remembered the evil deed done by himself in former rebirths by way of the disease which he has been suffering (anubhuyya) from, at present (etarahi), with his reflection on the depravity (kilesa) that has been forsaken, he spoke a stanza in order to make manifest the state of his having forsaken, now, in all respects.-- 81. Here even, that evil deed which was done by me, formerly in my other rebirths, is comprehensible (vedanīyaṃ); there does not exist another item (vatthu). Ther, pāpaṃ means the deed of demerit, (akusalaṃ kammaṃ). Indeed, owing to sinful (lāmaka) significance (attha) it is said to be evil (pāpaṃ). Pubbe means; formerly, before. Aññāsu jātīsu means: other rebirths than this; in others’ own states (attabhāva, bodies). Indeed, this is the meaning here. --- Even if there is no evil deed like that done by me in this existence (attabhāva), now, however, there is no production (sambhava) of that. There exists, however, whatever has been done in other rebirths, than this. Idh’eva taṃ vedanīyaṃ means: that, indeed, is the retrubution which should be felt and experienced but here in this existence (attabhāva) even; why? Vatthu aññaṃ na vijjati means there exists no other continuous (pabandho) sansorial aggregate (khandha) which is the ripening (vipaccana) occasion (okāsa) for that deed (kamma). These sensorial aggregated (khandha), however, because of the state of having forsaken (pahīnatta) the attachments (upādāna) in all respects (sabbaso), similar to forest fire (jātaveda) which is free from attachment (anupādāna), owing to the cessation of last conscious state (carimakacittanirodha), become dissolved (nirujjhanti) and incapable of reunion (appaṭisandhika); thus he exposed his Arahantship (aññā). The Commentary on the stanza of the Thera Samitigutta is complete. ----